Book Title: Indian Antiquary Vol 62
Author(s): Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications
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APRIL, 1933)
THE GANDISTOTRA
Attrak axtarrantyag:afna रुस्कापातैरनेकैर्दहनपदुरवैीषभीमनादः । न चुन्धं यस्य चित्तं गिरिरिव न चलं गाढपर्यबळ
तं वन्दे वन्दनीयं त्रिभवभयहरं बुवीरं सुधीरम् ॥ ॥ 9. As He sat firmly fixed in transic wise, His mind was immovable as a mountain and was not disquieted by the great hordes of Måra's troops with swords, axes, bows, harpoons and spears in their hands, or by the many fearsome firebrands which fell with terrifying crashes and fierce crackling of flames. I worship the Worshipful, Enlightened Hero, the Valiant One, Who dispels the dangers of the threefold universe.
उरष्टहासः प्रकटपटुतटाबघण्टा रखन्तः साटोपास्फोटटकाः स्फुटजटिलजः किंकराः कोटराः । भर कर्नु न शक्ताः पटुपटहपटुस्फानना यस्य बोधी तृप्तानां गृध्रकूटे पटुपटहपटुः स्वस्तु वो बुद्धवीरः ॥ १० ॥ Var. a, arra', CH; myur-bar-bcins-pahi (anat'), T. ° , H. (I, C; T., H. 6, 'TTER, H. :, H. c, ,
CH. , H. d, HII, TH. 10. The monials (of Mara) could make no breach in His Enlightenment ; yet the bells hanging from their sides shrilled loudly to the accompaniment of roars of maniacal laughter, their hollow eyes gleamed through their tangled locks in the frenzy of their stretchings and slappings of limbs, and their harsh drums throbbed loudly. May the Enlightened Hero, Who is as alert as a drum is clear in sound, be for the well being of you, whose desires have been completely satisfied on the Vulture Peak!
A difficult verbo, and H has made it more so by taking phaland as nom. sing. f. and subject of the relative clause. Besides the improbability of this form, he has to alter to the instrumental case a number of words shown by C and T to be in the nominative ; C makes no distinction between a, d and ah at the end of a word. I take kimkaráh as the subject of the relative clause, qualified by adjectival compounds on which the instrumentals depend. The emendation of ranantani to ranantah is trivial and supported by T H thinks tala. bandha may be a musical torm, explaining T's myur.ba (for tata) by S. C. Das's myur. bahi-hbru meaning a particular note of music. Presumably one would have to take it to the root tat, make a rumbling, droning noise.' But T clearly reads baddhao; tala, 'side' is difficult, but I see no alternative. In 6 T takes atopa (begyins-pa) as equivalent to vijrmbhita. Taika is only known in this sense from the lexica and T evidently had bhangan (hjons-pa), not bhagnam, which is difficult, unless taken as a substantive. I can make no sense of Te drptanám; trpta=vitarága, a reasonable extension of meaning from its use at Saundarananda, iii, 34, and vii, 20. Sv astu ought to take the dative; the only parallel for the genitive is the use once of svasti thus in the Ramayana quoted by Böhtlingh and Roth. But I do not see how trptanám is to be construed, except in agreement with vah, which must thus be in the genitive; if the two are separate, trptanám would have to depend on patupafaha. patuh which is hardly possible. In the later Mahâyána stras the Vulture Peak is the regular site for the Buddha's mystic séances and preachings. A good instance, showing the lateness of the idea, is in the Kasya paparivarta. The earliest Chinese translation (second century A.D.) gives the venue as Srâvasti, but the later translations, like the existing Sanskrit version, alter this to the Vulture Peak. This suggests that trpta can be understood to refer to the desires of hearing the Buddha preach as having been satisfied ;'cf. Saddharmapun. clarika, ix, 17, Trpla sma ... śrutvd vyákaranaṁ idam.
कोकगडरामरगडं प्रतिभयकुहरं दर्पयाडरबाडण्डम्बण्डिम्बण्डडिम्बण्डुहडुहकडुहंस्त्रगलस्त्रगलस्त्रम् ।
